Verse 32. - Then hear thou in heaven [Heb. and thou, thou wilt hear the heavens. The same expression, תּשְׁמַע הַשָּׁמַיִם, is found in vers. 34, 36, 39. See Ewald, 300 a. Keil sees in it the adverbial use of the accusative. Most of the versions read "from heaven," as does the Chronicles and one MS.], and do [i.e., act] and judge thy servants, condemning [Heb. to make (i.e., prove) wicked] the wicked, to bring [Heb. give, same word as below] his way [i.e., works, fruits] upon his head [cf. Ezekiel 9:10; Ezekiel 11:21; same expression] and justifying [Heb. to make righteous. Cf. δικαιοῦν ιν Ν.T. and justum facere] the righteous [cognate words are used in both cases], to give him according to his righteousness. The second special petition contemplates the case, which was morally certain to occur, of Hebrews taken captive in war and carried to a foreign land. To be separated from the commonwealth, the rites and the blessings of Israel, was one of the greatest calamities which could befal a Jew (Deuteronomy 4:27, 28; Leviticus 26:33; Psalm 137.), and as such Solomon gives it a prominent place in his prayer. The connexion, how. ever which some have imagined to exist between this prayer and the preceding, viz., that that referred to internal, this to external dangers, is too artificial to have found a place in Solomon's thoughts.

8:22-53 In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, forgive, Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.Then hear thou in heaven,.... When the injured person makes supplication to have justice done him:

and do, and judge thy servants; contending with one another, the one affirming, the other denying

condemning the wicked, by bringing his way upon his head: inflicting upon him the punishment imprecated by him in his oath:

and justifying the righteous, to give him according to his righteousness; by making it appear that his cause is just.